XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command

A SERMON PREACHED AT WHITE-HALL, upon the XV of November, AN. DOM. MDCI.

MAT. CHAP. XXII. VER. XXI.

Reddite ergo quae sunt Caesaris Caesari; & quae sunt Dei Deo.

Give therefore to Caesar, the things which are Caesar's: and to GOD, those things which are GOD's.

WHich XXII. of Matthew in effect, is no∣thing els but a Chapter of Controversies: with the Seducee, Ver. 23. with the Pha∣risee, Ver. 22. with the Scribe, Ver. 34. and (heere) with the Herodian. Wi••h the Saducees, of the Resurrection▪ Wi••h the Pharisees, of the great Commandement: With the Scribes, of the Messias. All wor∣thy to be weighed; and all at other times commended by the Church, to our consideration. This heere in this.

The Herodian was a Politique; and his question according, about a secular point; Licetne solvere? The case standeth not in this, as it did in the other. The Pharisees and Saducees had no further end, but to set him on ground▪ and so, to expose him to the contempt of the people. The Herodians had laid a more dāgerous plot▪ they came with 〈…〉〈…〉

saith Saint Luke,* 1.1 Vt caperent cum &c to catch him; by catching some∣••hat from him, whereby they might lay him fast, and draw him with∣i•• 〈◊〉〈◊〉 of the state. It stood our Saviour upon, to be well advi∣s•••• 〈◊〉〈◊〉 ••••cape this s••are thi•••• ••ayd for him, which accordingly He doth: leaving them in a 〈◊〉〈◊〉, and withall under one, leaving us a patterne; that he is no 〈◊〉〈◊〉, but a friend to Caesar, and a friend, in this speciall point, of his 〈◊〉〈◊〉. That there is no duty, no not in this kind, but Christ saith of it, Reddite; willeth and commaundeth it, to be Rendred. That so, k••••wing what CH••IS•• held, we may make it our Tenet; and both 〈…〉〈…〉 in opinio••, and hold us to it in practise for ever.

At or about the birth of CHRIST, this came to be first a question: an•• so from thence, still remained. So that, it was very meere, Christ should resolve it.* 1.2 At his birth, was the great Tax•• of the world under Augustu••: which being a new imposition, and never heard of before, fell out to breed much matter of question: Two sorts of men taking two se∣verall parts about it.* 1.3 There is in Act. 5. mention of Iudas of Galilee, that rose in the daies of tribute. He it was, that held touching the Taxe, Quod non. The people of God, Abraham's seede, free borne, they to be charged with taxes, by a stranger, a heathen, an idolater? No, rather rise and take armes, as Ieroboham did. The People's eares itched after this doctrine. The best religion for the Purse, is the best for them; and they, ready to hold with Ieroboham or Iudas, or any that will abrogate pay∣ments. And now, though Iudas was taken, and had as he deserved; and after his execution, pay it they did, though with an ill will; yet the scru∣ple of this question remained in mens minds still; they continued irre∣solute, touching the right of it. As indeed, in no one thing, men are ever so long in resolving. Still there were, that muttered in corners, Iudas was right: Tribute was but a meere exaction. Men indeed of tomultuous Spirits, but in shevv zealous preservers of the People's li∣berties, vvhom they called Gaulonites.

On ••he other side, Herod and they that were toward him, being all ••hat they were by Caesar; to make the tribute sure worke, they held, that 〈◊〉〈◊〉 onely Tribute, but whatsoever els was Caesar's. His quae was quaecun∣q••••: He could not have enough; not till he had quae Dei too. The Roman Monarchie p••icked fast toward this point: Divisum imperium cum Iove, was received at this time with great applause. Caesar and Iupiter at halves, halfe GOD. Not long after full out a God; Edictum Do∣mini &c the edict of our Lord God Domitian. And this, was not a peece of Poetry: but we finde in the Iewish stone, Petronius in good earnest, sought to bring in Calig••la's image, into the Temple of God; and called for, not onely Tribu••••, but sacrifice for Caesar. Now them, that thus in derogation of the People's libertie, held this part, they termed 〈…〉〈…〉 were men for Herod's turne. And thus held this Question: 〈◊〉〈◊〉 have we both sides, and both their abettours. Of which the

People inclined to the Gaulonite, and liked them better: the States∣men and Officers tooke part with the Herodian.

Now come they to CHRIST, to receive His resolution, which part He will take to. It is, for them, a very Quodlibet. If, to reteine the Peo∣ple's favour, to avoid their out-cry, he speak but doubtfully of Caesar's tri∣bute, habetur propositum, they have what they would: It is that, they came for; to bring him in disgrace with the State, and in danger of his life. Thus, would they fain have had it; and therefore, which truly they could not (as, by this answer, it is too plain) untruly, they suggested, We found this man denying to pay tribute unto Caesar. But, if this hitt not,* 1.4 if he be for the tribute; yet will it not be from the purpose: they shall set the people (as good as a wasps nest) upon him; they shall subject him to their cla∣mour and obloquie. He that must be their MESSIAS, must proclaime a Iubilee; must cry, No tribute. Otherwise, he is not for them; if he be∣tray them to the servitude of Tolls and Taxes, away with him; Not Him, but Iudas of Galilee. So have they him, at a dangerous Dilemma: Imagi∣ning, he must needes take one part. But, that was their error. For CHRIST tooke a way between both. For, as neither part is (simply) true: so is there some truth, in both. Therefore, he answers not abso∣lutely (as they fondly conceived, he needs must) but with a double Quae, as (indeed) he should; which, was not the answere, they looked for. But, it was such, as they missed their purpose, and knew not how to reprove it.

The summe whereof is: That, CHRIST is neither Gaulonite nor Herodian: Nor no more are Christians, Gaulonites to deny Caesar his Quae; nor Herodians, to grant him GOD's, and leave GOD none at all. But, ready to acknowledge what due is, to either; both, of Faith to GOD, and Allegeance to Caesar; and that in every point, and even in this here, of Licetne solvere?

The substance of which answer, is the maine ground of all Iustice, Suum cui{que}, Let every one render to each, that which is his. And, if to every one; then to these two great ones, Caesar and GOD. To Caesar, Caesar's Due; to GOD, GOD's. Vpon which two Dueties, by vertue of this Text, there goeth forth two degrees, for all the world to be taxed. 1. The first taxing, to be for Caesar, and his affaires. 2. The like taxe to be levied, for GOD and for His. For, though many other dutis be due to both, and to be rendred to them both; yet the matter of principall entendment in this place, is Ostende mihi numisma, matter of payment.

These be the two Capitall Points. Wherein,* 1.5 l. Of the joynt and mu∣tuall [unspec I] consistence, of Caesar and of GOD.

2. That there are, among the things we have, certaine of them things [unspec II] of Caesar's. Certaine others, things of GOD'S.

3. That these things are to be rendred and given. [unspec III]

4. What these things are that are Caesar's in this kinde: and what those, [unspec IV] that are GOD'S, that we may pay each his owne.

* 1.6FRom this happy conjunction of these two great Lights (Caesar and GOD) heere men togither, linked with this Copulative, Caesari and 〈◊〉〈◊〉; and both in compasse of one Period; against the Gaulonite of our Age, the Anabaptist (who thinketh, they are in opposition, the whole heaven in sunder; and that GOD hath not his due, unlesse Caesar l••y downe his Scepter.) That Caesar and GOD, CHRIST and a Chris∣tian Magistrate, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, incompatible; that they stand aloof, and wil not one come neer another; Heere is a Systafie, a Consistence: they will stand togither well (both they and their duties:) as close as one Verse, one breath, one period can joine them.

To see then this paire thus neer, thus coupled, thus (as it were) arme in arme togither, is a blessed sight. Not heere onely to be seene; but all the Scriptures through, with like aspect. Heere in one Gospell, Caesar and GOD.* 1.7 Before in one Law, GOD providing as for his owne wor∣ship, so for their honour that are set over us. In one Verse the Prophet joyneth them (Pro. 24.21.) My Sonne Feare God and the King: And in one Verse the Apostle sorteth them (1. Pet. ••.17.) Feare GOD, honour the King. So, GOD and CHRIST, the Law and Gospell, the Prophets and Apostles, fetch not their breath, come not to a full point, till they have taken in both. Sure it is; CHRIST and Belial agree not (2. Cor. 6.11.) and as sure, that they are the children of Belial, that have no part in David (that is, the lawfull Magistrate) by Sheba's case. 2. Samuel 20.1.

This is enough to shew; God impeacheth not Caesar; nor God's due, Caesar's right. Either permitteth others interest; and both of them may joyntly be performed. That as God's Law supporteth the La•• of Nations; So doth Christ plead for Caesar: His Religion, for Cae∣sar's allegiance; His Gospell for Caesar's duty, even to a penny. It was but a penny wa•• shewed: Not so much as a penny of Caesar's, but Christ will speake, he may have it. This against the Gaulonite, that stepps over Quae Caesaris, the first part, and is all for Quae Dei, the latter. And a∣gainst the Herodian too; by whom Quae Caesaris is stood on alone, and Qu•• Dei slipped over. Two duties are set forth; there is a like regard to be had of both, that we make not Christ's answere serve for either a∣lone. I know not how, an evill use hath possessed the world: Common∣ly▪ o••e du••y in singled out and much made of, without heed had of the othe••. Quae Caesaris, audibly and with full voice; Quae Dei drowned

and scarse heard. And it is not in this alone, but in many others: We cannot raise the price of one vertue, but vve must crye downe all the rest. Not canoni••e Preaching, but Prayer must grovv out of request. Not pos∣sible, to bring up Almes and workes of mercie, but Offerings and workes of devotion must be layd downe. But by sale of Christ's ointment, no vvay to provide for the poore. Sensible in others, and in this too dull.

GOD is not entire (thinks the Gaulonite) unlesse, Caesar's image and superscription be blotted out. Caesar hath not enough, till GOD have nothing left, thinkes the Herodian.

CHRIST'S course is the best; to hold the meane betvveene both: Either to be preserved in his right. Not to looke so much on one, as we lose sight of the other. Not to give so good an eare to one, as we care not though the other be never spoken of. GOD hath coupled them heere: and since GOD hath coupled them, let not man sever them. To Caesar, and to GOD: Not to Caesar onely, but to Caesar and GOD. And againe, not to GOD onely; but to GOD and Caesar.

Caesar and GOD then, will stand togither: Descend yet one degree fur¦ther, we may put the Case harder yet. For, I demaund, What Caesar was this for whose interest CHRIST heere pleadeth? To quicken this point somewhat more: It is certaine, it was Tiberius, even he under whom our Saviour was (and knew he was to be) put to death: A stranger from Israel: A heathen man, uncircumcised, an idolater, and enemie to the Truth. So were Augustus and the rest, you will say: But even in morall goodnesse, he nothing so good as they. The Roman stories are in every mans hand: Men know, he was far from a good Prince, of good man either, as good went even among the heathen. Yet even this Caesar, and such as he; any Caesar will stand with GOD, and God with them, for all that.

Not onely, to Caesar, but to this, and such as this, Reddite (saith Christ) Solvite (saith Paul) Subiecti estote (saith Peter) for all that: So was the old Divinitie. Though an evill Spirit sent from God vexe Saul,* 1.8 yet (saith David) destroy not, it is his word; Nay, Touch not the Lord's Annointed. Though Nabuchadnezar set up a great Idoll in the field Dura, and Bal∣thazar his sonne rather worse, then his Father; yet,* 1.9 Pray for Nabucadne∣zar saith Ieremie; and for Balthazar his sonne, and for the peace even of that State. From these examples, might Iudas of Galile have taken his directions. Christ did; and his Apostles after him, willed duties to be paid and obedience to be yielded, and yielded it themselves, to such Caesars as Claudius, Caligula and Nero; Dyscolis Dominis (as Saint Peter's terme is) if ever there were any. Which sheweth, they were all of minde,* 1.10 that, Caesar (though no better then these) and GOD will stand togither well enough. Yea, that though Caesar gave not GOD His due, as these did not certainly; yet, are we to give Caesar, that his is notwith∣standing.

I know, we all know; if this Caesar be Constantine, or Theodosius, the c••se is much the stronger; and the duty toucheth us neerer. But whi∣••her ••e be or no,* 1.11 the Powers th••t a••e, are ordeined of GOD, though Tiberi∣•••• or Nero have the Pow••r.* 1.12 It is not the man, it is the ordinance of GOD, we owe and p••rforme our subjection to. We yield it not to Ti∣berius, but to Caesar; and Caesar is God's ordinance, be Tiberius what he will. This, for the consorting of GOD and Caesar: and even, of this Caesar.

* 1.13That point established, we come to the second, out of these words quae Caesaris & quae Dei. This may we inferre: That among the things we have, we all and every of us, have certaine things of Caesar's and cer∣tain other things of God's. That all the things we have, are not our own; inasmuch as out of them, there belong somethings, to either of these. It is, as if CHRIST would make, all we have not to be fully and wholy ours; but three persons to be interessed in them: Caesar to have a right to some; GOD to other some; and the remainder onely, cleerly to be ours. (Weigh the words Quae Dei.) So that, his meaning is every man should thus make accompt with himselfe, of that he hath, that there is in his hands somewhat that pertaineth to either of these two. That there is in our substance, a portion whereto they have as good right and title, as we to the rest. That what we have is ours, GOD'S part and Caesar's part first deducted. Quae Dei & Quae Caesaris (it is the case possessive) doe carry thus much. Therefore saith the true Israelite, when he tendereth his offering to GOD, Sustuli quod Sanctum est e'domo meâ: I had a holy portion due to GOD amongst my goods,* 1.14 I have severed it from the rest, I have brought it and layd it upon the Altar. So, they in 1. Sam 10. to Saul their lawfull Magistrate, presented that was his. They that did so,* 1.15 Tetigit Deus cor eorum, GOD had touched their hearts. Con∣sequently, in their hearts that did it not, there was the print of the Devill's claws, not the touch of the finger of GOD. This may serve for the second of the duety; for we shall strike the same neyle home, in the third of Reddite.

* 1.16For, from this right thus imported in the words (Quae Caesaris quae dei) without any streigning, naturally doth follow the Re••dite.

That theirs it is, and so being theirs, to be payd them. Not of cour∣tesie, but of duty; Not, as a free largesse, but as a due debt. Nor Date but Reddite, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. As if our Saviour should say, you aske me whither it be ••awfull to pay, I tell you, it is as lavvfull to pay it, as it is unlavvfull

to withold it: you would know whither you may; I say unto you, you not only may, but must answer it. Nor dare, as a matter of gift, but reddere, as a matter of repayment or restitution. Saint Paul maketh this point yet more plaine: indeed past all controversie, where he addeth to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; to the word of rendring, the plaine terme of debts: Expresly calling them debts, both Tribute and Custome.

Then what is payd to the Prince, or to GOD, is not to be termed a donative, gratuitie, or benevolence, but of the nature of things restored, which though they be in our keeping, are in very deed other mens. And they that reckon of them as matters meerly voluntarie, must alter CHRIST's Reddite needs; and teach him some other terme. But they that will learne of him, must thinke and call them debts; must accompt themselves debters; and that God and Caesar are as two creditors,* 1.17 and they indebted to them both; and thereby as truely bound to discharge them∣selves of these, as of any debt, or bond they owe. That, if they render not these duties, they deteine that which is none of theirs: and so do∣ing, are not onely hard and illiberall, but unrighteous and unjust men.

This from Reddite: but this is not all. There is yet a further matter in it, which giveth a great grace to this rendring.

For in that he willeth them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his meaning is withall it should not be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a forced yielding, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Rendering, and that willingly; for so the nature of the word doth import, and so the Graecians distin∣guish 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our translation readeth Give to Caesar; no doubt, with reference to this; that it should (though duely) yet so willingly be payd, as it were even a franke gift. In our speech we say What is more due then debt? And againe, What is more free then gift? Yet both these may meete, as in another case, the Apostle coupleth them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Duety, yet Benevolent; Benevolence and yet due; the one respecting the nature, the other the minde: So, both translations not a∣amisse, both readings reconciled.

That is not therefore to pay them, because it will no better be. Caesar hath vim co••ctivam Hophni hath a flesh-hooke, and can say,* 1.18 date vel au∣feretur á vobis: and therefore to part with it, as one delivereth a purse, or to beare it as a Porter doth his load, groning under it: that is not the manner of Rendering it, that is heere required. But we must offer it as it were a Gift, voluntarily, willingly, cheerfully, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith Saint Peter) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith Saint Paul:) Even for the LORD, even for conscience sake;* 1.19 though Hophni had no flesh-hook, though Caesar had no Publican to take a stresse.

To pay it with grudging and an evill eye, to say Vade & redicras,* 1.20 to putt of, to pay it after often comming and sending; this is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these the heathen man termeth viscata beneficia, when they hang to the fingers like bird-lime, and will not come away.

* 1.21Nay, Ecce venio (saith CHRIST;) So to pay it, even with Love and good will:* 1.22 An offering of a free heart (as the Prophet;) a blessing and a 〈◊〉〈◊〉 (as the Apostle ret••••e ••o it.) The manner is much, and much to be regarded. The willin••••esse of the minde, is ever the fatt of the sa∣crifice and without i•• all is: leane and drie. It holdeth heere, which the Apostle saith, 1. Cor. 9. If I preach (saith he, if we pay, say we) we have no grea•• ••aus•• to rejoyce:* 1.23 Necessitie lieth on us so to doe. But if we doe it with a goodwill there is then a reward. A reward at his hands, who as his Apostle telleth us,* 1.24 Hilarem datorem diligit. Not datorem, an•• that giveth; but hilarem, him that giveth it cheerfully. That gift best,* 1.25 pleaseth GOD; and that fervice, Laeti serviamus Regi, is ever best pleasing and most acceptable.

* 1.26Render then, and give, Quae Caesaris Caesari (that is) the right duty to the right owner: As duetifully and willingly, so to do it wisely. In Suum cuique there is no onely iustice, but wisedome, to know and to preserve to every one, that is his owne; the right quae, to him that of right it belongeth to.

Not to shuffle them togither; Caesar's to GOD, GODs' to Caesar; it skills not which to which:* 1.27 GOD is not the Author of confusion: but, to know and discerne, what to each, pertaineth; and what pertaineth, that to be answered.* 1.28 As before we pleaded, What GOD had joined, man should not sever, so now we plead again, What GOD hath severed, man should not confound:* 1.29 The Prophet calleth it removing the Land-marke, which GOD hath set to distinguish the duties, that neither invade the others right, but keep the partition which he hath set up. Not, to stand (as heere they doe,) streining at a pennie, which was Caesar's without que∣stion, and do (as after they did) receive the Romane Eagle into their Temple, which was GOD's right, and but slightly of them looked to. Aegerrime pendere tributum, promptissimè suscipere Religionem: with much a∣doe to pay any tribute at all, with little adoe to receive one religion after another. GOD forbid, Caesar should so readily receive GOD's duties at their hands, as he might easily have them if he would.

To the end then; we may know, which to render to which, it remaineth we enquir••, what is eithers due, that we may tender it accordingly. And first, what is Caesar's.

If we aske then, what is Caesar's? Our answere must be; what GOD hath set over to him. For though Quae Dei stand last in place; yet: sure it is, the former Quae commeth out of the later, and Quae Caesaris, is deri∣ved out of Quae Dei.

Originally in the pe••son of all Kings, doth King David acknow∣ledge; that,* 1.30 ••ll things are of Him, and all things are His. But, the sove∣reigne bounty of GOD was such, as he would not keepe all, in His

own hands; but as he hath vouchsafed to take unto himselfe a seconda∣ry means in the government of mankind, so hath he set over unto them apart of his owne duety, that so one man might be one anothers deb∣tor, and (after a sort) Homo Homini Deus. To the conveighance then, of diverse benefits, He hath called to Himselfe diverse persons, and joi∣ned them with Himselfe: As our Parents, to the worke of our bringing forth; our Teachers, in the worke of our training up; and many other, in their kindes, with him, and under him, His meanes and Ministers, all for our good.* 1.31

And in the high and heavenly worke of the preservation of all our lives, persons, estates, and goods, in safety, peace and quietnesse, in this His so great and divine benefit, He hath associated Caesar to Him∣selfe: and in regard of His care and travell therein, hath entitled him to part of his owne right; hath made over this Quae, and made it due to Caesar, and so commeth he to claime it.

In which point we learne, if we pay tribute, what we have for it back in exchange: if we give, what Caesar giveth us for it againe; our penny and our penny-worthes: Even this, Vt sit pax & veritas in diebus nostris. This is it, to which we doe debitum reddere,* 1.32 as he calleth it (Rom. 13.) This, to which we doe mutuam vicem rependere, as he speaketh, 1. Tim. 5.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and even for this cause pay we Tribute. For this,* 1.33 that while we entend our private pleasures and profits in particular, we have them that study how we may safely and quietly doe it; that councell and contrive our peace, while we entend every man his owne affaires: that wake while we sleep securely, and carke and care, while we are merry and never thinke of it. Persons, by whose providence, an happy Peace, we long have enjoyed, and many good blessings are come to our Nation. In which respect, we owe them a large Quae; larger then I (now) can stand to recount.

1. We owe them honour inward, by a reverent conceipt. 2. And outward, by an honourable testimonie of the vertues in them, and the good we receive by them. And sure I am, this we owe, Not to speake evill of them that are in authoritie: and if there were some infirmitie,* 1.34 not to blaze, but to conceale and cover it; for, that the Apostle maketh a part of honour, 1. Cor. 12.23. 3. We owe them our Prayers, and dayly de∣vout remembrances; For all (saith Saint Paul) but by speciall preroga∣tive for Princes. 4. We owe them the service of our bodies, which if we refuse to come in person to doe, the Angel of the Lord will curse us,* 1.35 as he did Meroz, Iud. 5.23. And in a word to say with the Apostle, Non recu∣so mori.* 1.36

All these we owe, and all these are parts of quae Caesaris, but these are without the compasse of this quae heere. These be not the things heer questioned. It is the coine with Caesar's stamp, it is a matter of pay∣ment. Let us hold us to that.

I say then that to be safe from the forrei•• ene••ie, from the wolfe a∣broad, is a very great benefit: The sword boldeth him out, propter hoc we owe to the sword. To be quiet from the inward violent in••urious oppressors, the fatt and foregrowen rammes within our owne fold, is a spe∣ciall blessing▪ The Scepter holds them in; propter hoc we owe to the Scep∣ter. That by meanes of Caesar's Sword, we have a free Sea, and safe port and h••rbor; Propter hoc we owe to Caesar our custome. That by meanes of his Sword, we have our seed-time to eare the ground, our har∣vest, to inne the crop quiet & safe; Propter hoc we owe to Caesar our Tri∣bute or taxe. That by meanes of his Scepter, we have right in all wrongs, and are not overborne in our innocencie, by such as never cease to trou∣ble such as are quiet in the land: Propter hoc we owe to Caesar, the fees due to His Courts of Iustice.

These are Quae Caesaris; and not one of these but hath his ground in the Word of GOD. The Custome, Luc. 3.13. The Taxe, 1. Sam. 17.25. The Fines, Ezra 7.2••. The Confiscation, Ezra. 10.8.

These then are Quae Caesaris. But these are current and ordinarie. But extraordinarie occasions cannot be answered with ordinary charges. Though, in peace, the set maintenance of Garrisons which is certaine, (the ordinance of Iosaphat) is enough, 2 Chro. 17.3. yet vvhen warre commeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, War admitts no stint, but as occasions call for it, supply must be ready.

There is no safety or assurance of quietnesse, except the Enemie feare. There is no feare without power, except we be hable to hold our owne, maug••e the malice and force of the enemies. There is no power, but by preparation of Souldiers and furniture for warre. Nor that, with∣out Pay (the Sinnewes of all affaires:) Nor Pay, without Contribution. And Propter hoc, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, besides those other ordinary, the indictions for warre (which we call subsidies) are part of Quae Caesaris too. And war∣ranted by the Scripture: Amaziah, levying a hundred Talents at one time against Edom:* 1.37 Menahem levying a thousand Talents, at another, against As∣sur (a great contribution of fifty ficles a man.) Indeed so it was, but such were the occasions: and the occasions being such, done; and done lawfully.

Then, as generally we are bound to render all Quae Caesaris: So, in particular, by this Text, and at this instant, this Quae; when the times make it requisite, and it is orderly required.

CHRIST, that willeth us to render it, rendred it himselfe: and ve∣ry timely he did it▪ For,* 1.38 he went to be taxed, being yet in his mothers wombe (as Levi is sa••d to pay tithe in his Father's loynes.) And he was born under the obedience of paying this duty. This may happly be sayd not to be his owne act: Therefore after at full yeares, then also, though he might have pleaded exemption (as he telleth Peter) yet payd he his Stater;* 1.39 though not due, yet to avoyd the offense of refusing

to pay to Caesar, Conditor Caesaris censum solvit Caesari. Seeing then, Caesar's Creator payd Caesar his due, will any denie to do it? Especially seeing he payd Caesar his due, yea even then, when Caesar did not render to GOD his due, but to Idolls; and what colour then, can any have to denie it?

So, have we his Example, wherof we have heer his Precept: doing that before us, which he willeth us to doe after him, and calling to us for no more, then he did himselfe. And ensuing his stepps, his Apostle pres∣seth the same point; telling us, Custome and Tribute are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, debts;* 1.40 shewing us, why they be debts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for the good we receive; and willing us therefore to depart with them, even propter conscientiam, for very conscience sake.

Let me add but this one. The fore-fathers of these heere that move this doubt, they forsooke David's House, onely because they thought much of paying the taxe which Salomon had set, and they revolted to Ie∣roboam: what got they by it? By denying Quae Caesaris, they lost Quae Dei, the true Religion; and besides enthralled themselves to farr greater exactions, which the erecting of a new Estate must needs require. Even ••hese, not obeying this advise, this Reddite of our Saviour's, but mutining for the Roman tribute after, under Florus and Albinus Deputies for Caesar; besides that they lost their Temple, Sacrifice, and Service, their Quae Dei; upon this very point, overthrew their estate cleane, which to this day they never recovered. Therefore Reddite Quae Caesaris, is good councell, lest Quae Dei and all goe after it.

To conclude then. ¹ Caesar and GOD will stand togither; yea Tiberius Caesar and GOD. ² To these, so standing, there are certaine things due, of duety belonging. ³ These things so due are to be rendred: Not, given as Gratuities, but rendred as Debts: And againe, with good will to be rendred, not delivered by force: And as willingly, so wisely, Caesar to have his, GOD his; in distinction not confusion, but each his own. ⁴ Cae∣sar, such duties; all such duties as pertaine to him at large; but as this text occasioneth, the duety of Tribute and Subsidie. This is the Summe.

And if Tib••rius Caesar, much more that Prince, that every way Christ Himselfe would commend before Tiberius; whom it were an injurie, once to compare with Tiberius: Above any Caesar of them all: who hath exalted Him whom Tiberius crucified; and professed Him, with hazard of her estate and life, whom they persecuted in all bloody manner.

Who hath preserved us, in the profession of His holy Name and truth many yeares, quietly without feare, and peaceably without interruption; and so, may still, many and many times many yeares more. To this, to such a one, by speciall due, Reddite more; and more willingly, and more bounteosly, then to them. The Conclusion is good, the Conse∣quent much more forcible. This, for Quae Caesaris now. For Quae Dei, at some other time, when like Text shall offer like occasion.

Notes

• * 1.1

  〈◊〉〈◊〉. 2••.2••.
• * 1.2

  Luc. 2.1.
• * 1.3

  Act. 5.36.73.
• * 1.4

  Luc. 23.1.
• * 1.5

  The Division
• * 1.6

  I. C••sar and God j••yntly.
• * 1.7

  Exod. 20.
• * 1.8

  Rom. 13.7. 1. Pet. 2.13. 1. Sam. 26.9. 1. Chro. 16.22.
• * 1.9

  Dan. 3.1. Dan 5. Batuc. 1.11.
• * 1.10

  1. Pet. 2.18.
• * 1.11

  ••om. 13.1.
• * 1.12

  R••m. 13.2.
• * 1.13

  II. Certain things Caesar's.

  Certain thing ••od's.
• * 1.14

  Deut. 26.13.
• * 1.15

  1. Sam. 10.26.••7.
• * 1.16

  III. These to be rendred.
• * 1.17

  Rom. 1••.7.
• * 1.18

  1. Sam. 2.13.
• * 1.19

  Col 3.23. 2. Cor. 9 7. 1. Pet. 2.13. Rom 13.5.
• * 1.20

  Pro. 3.28.
• * 1.21

  Psal. 39.8.
• * 1.22

  2. Cor. 9.5.
• * 1.23

  1. Cor. 9.26.
• * 1.24

  2. Cor. 9.7.
• * 1.25

  1. Chro. 9.5.
• * 1.26

  IV. What are Cae∣sar's, what God's.
• * 1.27

  1. Cor. 14.33.
• * 1.28

  Mat. 19.6.
• * 1.29

  Deut. 19.14.
• * 1.30

  1. Ch••o. 29.19.
• * 1.31

  Rom. 13.4.
• * 1.32

  Esai. 39.8. Rom. 13.7. 1. Tim. 5.4.
• * 1.33

  Rom. 13.6.
• * 1.34

  1 Pet. 2.10. Iude 8.
• * 1.35

  1. Tim. 2.2.
• * 1.36

  Act. 25.11.
• * 1.37

  2. Chro. 25.6. 2. King. 15.19 20.
• * 1.38

  Luc. 2.5. Heb. 7.9.10.
• * 1.39

  Mat. 17.27.
• * 1.40

  Rom. 13 7